12.1. Satsaṅga: Sādhanā for Daily Life (Introduction)

If spiritual endeavor and practice are not able to solve daily-life problems, then what is the benefit of doing it? Svāminārāyaṇa was more attentive in dealing with the practical problems faced by the seekers of liberation and their solutions which would enable them to reach the target effortlessly. In his Vacanāmṛta, we discover an extensive section dealing with these problems put forth by the disciples in the form of queries, inquiries, and questions. The practical advice and explanations suggested by him, after discussing each of the factors which assist or aid the spiritual perfection, is a unique contribution of Svāminārāyaṇa which is driving us to call his teaching a ‘practical philosophy’. Therefore, under this topic, we shall disclose some Svāminārāyaṇa traditions which are practiced in daily life.

Millions of devotees are practicing satsaṅga today. The word satsaṅga is composed of two words, namely, sat + saṅga. The word 'sat' connotes 'true', 'real' and ‘immutable’; whereas the word ‘saṅga’ connotes ‘congenial company’. Thus, the word ' satsaṅga' means the sincere maintenance of the company of the immutable (which is true and real). The word 'sat' refers to the ‘ātman', 'Paramātman', satpuruṣa (the Akṣarabrahman Guru) and the holy scriptures (satśāstra).^[1]

In its larger sense, the word satsaṅga refers to the spiritual fellowship of the devotees consisting both of sādhus (monks) and gṛhasthas (householders) who are committed and dedicated to a spiritual and pious life. Thus, the study of the scriptures, listening to religious discourses from the Guru and competent authorities, singing the glory of Parabrahman, participating in devotion-oriented activities and sharing the company of the Parabrahman-committed fellow-devotees is satsaṅga. Satsaṅga is also an act of attending the religious assembly and participating in Parabrahman-centered activity. In this saṃpradāya (faith, movement), popularly, the word ' satsaṅga' is also used for denoting the spiritual fellowship of the Svāminārāyaṇa followers.^[2]

Svāminārāyaṇa here^[3] unpacks the glory of satsaṅga by referring to Śrīmadbhāgavatam: “Parabrahman is pleased mainly by satsaṅga. It alone puts an end to all bondages and attachments. Through satsaṅga, one can easily attain Parabrahman. Compared to satsaṅga neither the yoga of eight-fold disciplines, nor Sāṃkhya knowledge of discrimination; neither righteousness (dharma), nor the regular study of the Vedas (abhyāsa); neither severe austerity (tapas), nor renunciation (tyāga); neither offering oblations in the sacrificial fire and works of public utility (iṣṭapurtam), nor bestowal of gifts and charity (dakṣiṇā); neither observances of vows and fasts (vratam), nor sacrifices and constant muttering of Parabrahman's name (yajña); neither the holy acts of pilgrimages (tirtha-yātra), nor the fivefold observances of body-mind purity (niyama), and not even the fivefold abstention rules of self-restraint (yama) can please Parabrahman as much as the satsaṅga does.^[4]

By accepting satsaṅga, without any selfish motive, one certainly can have self-realization (ātman-darśana), which is the best means to attain emancipation. When one envisions over satsaṅga concerning the ātman and Parabrahman, all his thoughts and desires arising as a consequence of three guṇas (sattva, tamas) get exterminated. His doubts get dispelled, and resolute knowledge of glory becomes firm, and constant Parabrahman-consciousness (God-remembrance) becomes habitual. It unites one with Parabrahman through extraordinary affection. One becomes fault-free (dosa-rahita/ viceless).^[5]

Now the question may arise that how can one get this satsaṅga? Well, as the fruition of all good efforts and the meritorious deeds of the past lives, one gets satsaṅga. Of all means to reach Parabrahman, nothing equals satsaṅga. After attaining satsaṅga, one can bear pains and sufferings adamantly. The pain and calamity equal to the death sentence on the gallows gets softened and substituted by pain and suffering worth a thorn prick to him when a man does satsaṅga with a pure heart.^[6] Thus, satsaṅga must be viewed as pure, spiritual, and divine. And one who is convinced of the transcendental greatness of Parabrahman and Parabrahman-possessed sādhu (the Akṣara-G uru) has his roots firm in the satsaṅga.^[7] When satsaṅga becomes precious for a devotee, he develops oneness or identity with the great sādhu (the Guru). He cannot forsake the company of the great Sadhu and the devotees of Parabrahman. The accurate knowledge is attained, and love and attachment for Parabrahman become stronger through regular satsaṅga. 321

When a person in the company of the Guru listens humbly to all his preaching and discourses; The ego-identification and identification with one's body and its relations come to an end only; thereafter, he reflects upon Guru’s words and discovers valuable truths and exhortations of a pious life. As a result, disinterest and detachment towards worldly pleasures develop, and love and attachment for Parabrahman naturally flourish in the heart. Ātma-realization and Parabrahman-realization become effortlessly feasible through santa-samāgama, particularly through the parama-ekāntika satpuruṣa (the Akṣara Guru).

Guṇātītānanda Svāmi states:

“Without the association of the great sādhu, one does not get the bliss of satsaṅga.”^[8]

Bhadreśadāsa confirms and explains the form of Guru-Satsaṅga:

“pratibodhaviditaṃ pratibuddhyate jñāyate brahmasvarūpaguroḥ sakāśāt paramātmasvarūpādyaneneti pratibodho hyupadeśaḥ | tathā hi paramātmasvarūpaniścayāya śiṣyeṇa jijñāsite taṃ prati brahmasvarūpeṇa gurūṇā dīyamāna upadeśa eva pratibodhaḥ, tena viditamiti pratibodhaviditamiti |” (Kena-upaniṣad 2/4, p.44)

“This satsaṅgas tatement can be understood through parātibodh. Pratibodh is the preception understood from the Guru to disciple in order to understand Paramātma’s form and qualities.” The Bhāṣyakāra mentions the consequence of satsaṅga”

Moreover, without bhakti and satsaṅga, even a great scholar may degenerate in life.^[9] Therefore, satsaṅga ought to be carried out with all honesty and sincerity. However, satsaṅga should not be done out of a desire for some worldly attainment such as getting a child, wealth, health, fame, power, worldly happiness, freedom from pain/punishment or other motives. It must be done purely for pleasing Parabrahman, for our own emancipation.

When with such a selfless approach, satsaṅga, santa-samāgama is done, the seeker becomes free from vices, vāsanās, and ignorance, and attains mokṣa (emancipation).^[10]

“itthamanena mantreṇa saśraddhaṃ sākṣādbabrahmasvarūpaguṇātitagurordivyopadeśavacanaireva prāptādhyātmavidyā sadyaḥ satphalā bhavatīti siddhāntitam |” (Kena-upaniṣad 2/4, 322 p.46)

“In this way, the mantra shows that through the preaching of the Brahmasvarūpa Guru, adhyātmavidyā becomes fruitful in the true sense. This is the principle.”

Further, the Bhagavad-Gītā preaches directly to a seeker to have a company of such a Brahmasvarūpa Guru and become ‘nityasattvasthaḥ’.

Bhadreśadāsa explains it:

“sākṣādakṣarabrahmasvarūpasatpuruṣamāgamena tvamapi tadbrahmasādharmyaṃ prāpya brahmarūpo bhaveti” (Bhagavad-Gītā 2/46, p.52)

“Through the company of the Brahmasvarūpa Guru you will also become brahmarūpa devotee by attaining his similar qualities.”

Footnotes and references:

[1]:

Satsangadiksha 8, 9

[2]:

Īśa-upaniṣad 15, pp.22-23

[3]:

Vacanāmṛta Gadhadā II/54

[4]:

Śrīmad bhāgavatam 11/12/1-2, Svāmīnī Vāto 1/17

[5]:

Vacanāmṛta Sārangpur 9

[6]:

Vacanāmṛta Gadhadā I/70

[7]:

Vacanamrut Loyā 17

[8]:

Svāmīnī Vāto 1/29

[9]:

Satsangadiksha 222

[10]:

Vacanāmṛta Gadhadā I/70